MOHAMMEDANISM IN ITS RELATION TO CHRISTIANITY

You write very well for 13. Messenger is a different word than prophet.

Messenger? Apostle? Prophet? The title isn't important so long as they tell others that they speak the words of God. I was taught to write well by my parents. I was also taught to look for truth and fruit. The fruit of terrorists smells rotten. Some of the Koran is scary because it tells Muslims that it is OK to kill nonbelievers. The terrorist use these verses to do evil.

In as much as this author utterly fails to understand the Holy Orthodox Church, and writes lies about it, why should we believe him about Islam? Much of what he says about Islam I know to be true from other sources, but as he vilifies Eastern Christendom, which served as a bulwark for all of Christendom against the Jihad, I would advise all readers to be careful in using this source.

" The Mohammedans distinguish two kinds of revelations: those which were literally delivered as spoken by the angel (called Wahee Matloo, or the word of God), and those which give the sense of the inspired instruction in the prophet’s own words (called Wahee Ghair Matloo, or Hadees). The prophet is named only five times, but is addressed by Gabriel all through the book with the word Say, as the recipient and sacred penman of the revelations. It consists of 114 Suras166 and 6,225 verses. Each Sura (except the ninth) begins with the formula (of Jewish origin): "In the name of Allah, the God of Mercy, the Merciful."167

The Koran is composed in imperfect metre and rhyme (which is as natural and easy in the Arabic as in the Italian language). Its language is considered the purest Arabic. Its poetry somewhat resembles Hebrew poetry in Oriental imagery and a sort of parallelism or correspondence of clauses, but it loses its charm in a translation; while the Psalms and Prophets can be reproduced in any language without losing their original force and beauty. The Koran is held in superstitious veneration, and was regarded till recently as too sacred to be translated and to be sold like a common book.

he restoration of the chronological order of the Suras is necessary for a proper understanding of the gradual development of Islâm in the mind and character of its author.169 There is a considerable difference between the Suras of the earlier, middle, and later periods. In the earlier, the poetic, wild, and rhapsodical element predominates; in the middle, the prosaic, narrative, and missionary; in the later, the official and legislative. Mohammed began with descriptions of natural objects, of judgment, of heaven and hell, impassioned, fragmentary utterances, mostly in brief sentences; he went on to dogmatic assertions, historical statements from Jewish and Christian sources, missionary appeals and persuasions; and he ended with the dictatorial commands of a legislator and warrior. "He who at Mecca is the admonisher and persuader, at Medina is the legislator and the warrior, who dictates obedience and uses other weapons than the pen of the poet and the scribe. When business pressed, as at Medina, poetry makes way for prose,170 and although touches of the poetical element occasionally break forth, and he has to defend himself up to a very late period against the charge of being merely a poet, yet this is rarely the case in the Medina Suras; and we are startled by finding obedience to God and the Apostle, God’s gifts and the Apostle’s, God’s pleasure and the Apostle’s, spoken of in the same breath, and epithets, and attributes, applied to Allah, openly applied to Mohammed, as in Sura IX."171 "